Zeraim (seeds), Berakoth (benedictions) 8, 9.
8.1. These are the things wherein the School of Shammai and the School of Hillel differ in what concerns a meal. The School of Shammai say: [On a Sabbath or a Festival-day] they say the Benediction first over the day and then over the wine. And the School of Hillel say: They say the Benediction first over the wine and then over the day.

8.2. The School of Shammai say: They wash the hands and then mix the cup. And the School of Hillel say: They mix the cup and then wash the hands.

8.3. The School of Shammai say: A man wipes his hands with a napkin and lays it on the table. And the School of Hillel say: [He lays it] on the cushion.

8.4. The School of Shammai say: They sweep up the room and then wash the hands. And the School of Hillel say: They wash the hands and then sweep up the room.

9.2. R. Judah says: If a man saw the Great Sea he should say, Blessed is he that made the Great Sea, but only if he sees it at intervals of time. For rain and good tidings he should say, Blessed is he, the good and the doer of good. For bad tidings he should say, Blessed is he, the true judge.

9.3. If a man built a house or bought new vessels he should say, Blessed is he that hath given us life. A man should say the Benediction for misfortune regardless of [any consequent] good, and for good fortune regardless of [any consequent] evil. If a man cries out [to God] over what is past, his prayer is vain. Thus if his wife was with child and he said, May it be thy will that my wife shall bear a male, this prayer is vain. If he was returning from a journey and heard a sound of lamentation in the city and said, May it be thy will that they [which make lamentation] be not of my house, this prayer is vain.

9.5. Man is bound to bless [God] for the evil even as he blesses [God] for the good, for it is written, And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might. With all thy heart (lebab vs. leb)with both thine impulses, thy good impulse and thine evil impulse; and with all thy soul even if he take away thy soul; and with all thy might with all thy wealth. Another explanation is: With all thy might (meodeka)for whichever measure (middah o middah) he measures out to thee, do thou give him thanks (modeh) exceedingly (bimeod meod).

Nezikin (damages) Aboth (the fathers) 5.
5.18. He that leads the many to virtue, through him shall no sin befall; but he that leads the many to sin, to him shall be given no means for repentance. Moses was virtuous and he led the many to virtue; the virtue of the many depended on him, as it is written, He executed the justice of the Lord and his judgments with Israel. Jeroboam sinned and he led the many to sin; the sin of the many depended on him, as it is written, For the sins of Jeroboam which he sinned and wherewith he made Israel to sin.

5.20. Judah b. Tema said: Be strong as the leopard and swift as the eagle, fleet as the gazelle and brave as the lion to do the will of thy father which is in heaven. He used to say: The shameless are for Gehenna and the shamefast for the garden of Eden. May it be thy will, O Lord our God and the God of our fathers, that the Temple be built speedily in our days, and grant us our portion in thy Law with them that do thy will.

5.21. He used to say: At five years old [one is fit] for the Scripture, at ten years for the Mishnah, at thirteen for [the fulfilling of] the command-ments, at fifteen for the Talmud, at eighteen for the bride-chamber, at twenty for pursuing [a calling], at thirty for authority, at forty for discern-ment, at fifty for counsel, at sixty for to be an elder, at seventy for grey hairs, at eighty for special strength, at ninety for bowed back, and at a hun-dred a man is as one that has [already] died and passed away and ceased from the world.

5.22. Ben Bag-Bag said: Turn it and turn it again for everything is in it; and contemplate it and grow grey and old over it and stir not from it for than it thou canst have no better rule.

5.23. Ben He-He said: According to the suffering so is the reward.

6. Kinyan Torah: [These things] have the Sages taught in the language of the Mishnah. Blessed is he that made choice of them and their Mishnah!

6.1. Rabbi Meir said: He that occupies himself in the study of the Law for it. own sake merits many things, and, still more, he is deserving of the whole world. He is called friend, beloved [of God], lover of God, lover of mankind; and it clothes him with humility and reverence and fits him to become righteous, saintly, upright, and faithful; and it keeps him far from sin and brings him near to virtue, and from him men enjoy counsel and sound knowledge, understanding and might, for it is written, Counsel is mine and sound knowledge, I am understanding, I have might. And it gives him king-ship and dominion and discernment in judgment; to him are revealed the secrets of the Law, and he is made like to a never-failing spring and like to a river that flows ever more mightily; and he becomes modest, longsuffering, and forgiving of insult; and it magnifies him and exalts him above all things.

6.2. R. Joshua b. Levi said: Every day a divine voice goes forth from mount Horeb, proclaiming and saying, Woe to mankind for their contempt of the Law! For he that occupies himself not in the study of the Law is called reprobate (NaZuF), as it is written, As a golden ring in the snout (Nezem Zahab b aF) of a swine, so is a fair woman without discretion. And it is written, And the tables were the work of God, and the writing was the writing of God, graven (haruth) upon the tables. Read not haruth but heruth (free-dom), for thou findest no freeman excepting him that occupies himself in the study of the Law; and he that occupies himself in the study of the Law shall be exalted, for it is written, From Mattanah to Nahaliel, and from Nahaliel to Bamoth.

6.3. He that learns from his fellow a single chapter or a single Halakah or a single verse or a single _expression or even a single letter, must pay him honor, for so we find it with David, king of Israel, who learned only two things from Ahitophel, but called him his teacher, his companion, and his familiar friend; for it is written, But it was thou, a man mine equal, my com-panion and my familiar friend. And is there not here an inference from the less to the greater? If David king of Israel, who learned but two things from Ahitophel, called him his teacher, his companion, and his familiar friend, how much more then must he that learns from his fellow a single chapter or a single Halakah or a single verse or a single _expression or even a single letter pay him honor! And honor is naught else than the Law, for it is written, The wise shall inherit honor, and The perfect shall inherit good; and good is naught else than the Law, for it is written, For I give you good doctrine; forsake ye not my Law.

6.4. This is the way [to get thee knowledge] of the Law. Thou shalt eat bread with salt and thou shalt drink water by measure, and on the ground shalt thou sleep and thou shalt live a life of trouble the while thou toilest in the Law. If thou doest thus, Happy shalt thou be and it shall be well with thee; happy shalt thou be in this world; and it shall be well with thee in the world to come.

Kodashim (hallowed things) Hullin (animals killed for food) 8.
8.1. No flesh may be cooked in milk, excepting the flesh of fish and locusts; and no flesh may be served up on the table together with cheese excepting the flesh of fish and locusts. If a man vowed to abstain from flesh, he is permitted the flesh of fish and locusts. A fowl may be served up on the table together with cheese, but it may not be eaten with it. So the School of Shammai. And the School of Hillel say: It may neither be served up with it nor eaten with it. R. Jose said: This is one of the where the School of Shammai followed the more lenient and the School of Hillel the more stringent ruling. Of what manner of table did they speak? Of a table whereat men eat; but on a table whereon the food is arrayed a man may put the one beside the other without scruple.

8.2. A man may tie up flesh and cheese in the same cloth provided that they do not touch one another. Rabban Simeon b. Gamaliel says: Two passing guests may eat at the same table, the one flesh and the other cheese, without scruple.

8.3. if a drop of milk fell upon a piece [of flesh that was cooking in a pot] and there was enough to give its flavor to that piece, [that piece] is forbidden. If a man stirred the pot and there was enough to give the [of the milk] to [all that was in] the pot, it is forbidden.

8.4. It is forbidden to cook or to benefit at all from the flesh of a clean beast together with the milk of a clean beast; but it is permitted to cook or to benefit from the flesh of a clean beast together with the milk of an unclean beast, or the flesh of an unclean beast together with the milk of a clean beast. R. Akiba says: Wild animals and birds are not [included in the prohibition] according to the Law, for three times it is written, Thou shalt not seethe a kid in its mother's milk, thereby excluding, in particular, wild animals and birds and unclean beasts. R. Jose the Galilean says: It is written, Ye shall not eat of anything that dieth of itself, and [in the same verse] it is also written, Thou shalt not seethe a kid in its mother's milk; [therefore] whatsoever is forbidden under the law of anything that dieth of itself, it is forbidden to seethe the same in milk. It might be inferred that a bird, which also is forbidden under the law of carrion, is forbidden to be seethed in milk; but Scripture says, In its mother's milk; thus a bird is excluded since it has no mother's milk.